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The Doxa Motif in Paul: a Narrative Approach to the Vindication

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The Doxa Motif in Paul: a Narrative Approach to the Vindication Department of Biblical Studies University of Helsinki Helsinki The Doxa Motif in Paul A Narrative Approach to the Vindication of the Glory of God through Christ Mikko Sivonen ACADEMIC DISSERTATION to be publicly discussed, by due permission of the Faculty of Theology at the University of Helsinki, in Porthania PIII on the 30th of May, 2018 at 12 o’clock. Helsinki 2018 Supervisors Professor Ismo Dunderberg (University of Helsinki) Docent Niko Huttunen (University of Helsinki) Pre-Examiners Emeritus Professor Karl-Gustav Sandelin (Åbo Akademi University) Emeritus Professor Kari Syreeni (Åbo Akademi University) Opponent Emeritus Professor Kari Syreeni (Åbo Akademi University) ISBN 978-951-51-4253-5 (paperback) ISBN 978-951-51-4254-2 (PDF) Unigrafia Helsinki 2018 iii ABSTRACT This dissertation explores the use and meaning of the doxa motif in undisputed Pauline literature. While doxa and its derivatives occur 72 times in undisputed letters and 96 times altogether in Pauline literature, the doxa motif has not received sufficient attention in Pauline studies. By examining Pauline doxa passages, the purpose of this research is to answer the following five questions: (1)What are the most significant characters and events that are attached to the doxa motif in the Jewish Scriptures? Consequently, what kind of narrative substructure, if any, do they form? (2)What are the characters and the events that are linked with doxa, and how do they relate to one another in Paul’s undisputed letters? (3)How do the characters and the substructure of the Jewish Scriptures shape the logic of argumentation in passages where Paul mentions doxa? (4)How does Paul develop and redefine the narrative doxa motif in light of the Christ-event and the contemporary context, namely in the midst of the imperial cult that he is facing? (5)How does Paul want his audience, Jews and Gentiles alike, to identify with the narrative characters in the story? While the first question provides a necessary background for my study, the last four questions guide my research. The purpose of this methodology is to strive for us to comprehend the use of doxa in Pauline thought in light of the larger sub-narrative and the characters in the narrative. Using a narrative methodology, this study suggests that Paul inherited a meaning and a doxa narrative with characters from the Jewish Scriptures. While the Hebrew word that is most commonly translated doxa is kabod, twenty-nine other Hebrew words are also translated as doxa. Thus, the semantic range of doxa is not limited to honor, but also includes the following connotations: aesthetic beauty, riches and wealth, either figurative or literal majestic strength and weight, a visible manifestation, separateness and holiness, and a form and likeness. The major character attached to doxa is the intrinsic character of the doxa of the Lord, referring to his moral character of holiness, superiority over other gods, and visible manifestation. Additionally, the Lord grants, gives and crowns doxa to Adam (i.e. humanity), to Israel, to royal kings, and to the eschatological Servant. Moreover, there was an eschatological expectation of the vindication of the doxa of the Lord through the eschatological Servant. iv This dissertation suggests that Paul inherited the aforementioned narrative characters and developed and refined them in light of the Christ-event. Paul redefined the doxa of God as the identity of God’s intrinsic and essential character of importance, highlighted in his divine presence, truth, immortality, honor, judgment, and sovereign grace. Furthermore, Paul considers Adam (i.e. humanity) and Israel to be the representative of God’s derived doxa and image. Paul wanted his audience, Jews and Gentiles alike, to identify with the fallen Adam and with Israel, i.e. those who do not display the doxa of God due to idolatry. Paul then identifies Christ both as the intrinsic doxa of God, who represents God and the derivative doxa of God, namely the second Adam, the royal king, and the eschatological Servant. Thus, the Christ-event, his death, crucifixion and resurrection, inaugurates the vindication of doxa of God and the eschatological transformation of Adam (i.e. humanity), Israel, nations, and the entire creation. This change is not merely a return to humanity’s original image and glory, but a metamorphosis into Christ’s greater glory. Finally, Paul urges his audience to identify, not with the doxa of his opponents or Caesar, but with the sufferings of the crucified and risen Christ, the doxa of God, in order to glorify God. In his ethical paraenesis, taking into consideration the eschatological hope of total transformation into the likeness of the doxa of Christ at his parousia, Paul encourages believers to identify with Christ, which results in their transformation into the eschatological humanity of Christ-likeness. This transformation encompasses the sexual relationship between male and female as a display of the doxa of Christ. In addition, the renewed believing community of Jews and Gentiles that considers others before themselves is another outworking of the transformation. These practices glorify God and are present expressions of the vindication of the doxa of God in the believing humanity that awaits the final transformation to the likeness of the derivative glory of Christ. This dissertation contends that the vindication of the doxa of God through Christ and the transformation of the believers into the likeness of the image and doxa of Christ is the narrative structure that undergirds Paul’s doxa motif. v ACKNOWLEDGEMENTS As I was reading Paul’s letter to Romans in Greek, listening to Dr. Rev. John Piper’s homilies on the same book, and contemplating the first question and the answer of an old catechism: “What is the purpose of life? To glorify God and enjoy Him forever,” an interest arose in my mind and heart: what does Paul exactly mean when referring to glory? With that question in mind, I started my original research project with great excitement. The study continued to be stimulating and enjoyable throughout the process with the help of many people mentioned below. Giving a delivery to a successful end product was, however, a painful progression. While starting to deliver, the baby had to be taken back to the womb twice for further development. Hopefully, the end result is a more mature and accurate presentation of Paul’s thought on doxa. Dissertations are not born in a vacuum. Without the following people this project would have not been possible. The New Testament research community of the University of Helsinki has provided a stimulating environment for academic development. I am thankful to my supervisor, Professor Ismo Dunderberg, who has pushed me to dig deeper in my research to improve my academic argumentation, writing, clarity and carefulness. Docent Niko Huttunen, who took a supervising role in the middle of this project, has given much time to reading my work many times to give valuable feedback. His extra effort in sitting down with me numerous times over a cup of coffee to work through where I had got stuck made it possible to get to this point. Many doctoral studies seminar students have given feedback over the years for papers that I have presented there, especially Dr. Susanna Asikainen, Katja Kujanpää, Kenneth Liljeström, Dr. Nina Nikki, and Marika Pulkkinen. Finally, Docent Mark Shackleton did a meticulous job as language editor. Obviously, for any possible remaining mistakes, the responsibility is fully mine. The external examiners, both from Åbo Akademi University, Emeritus Professor Karl- Gustav Sandelin and Professor Kari Syreeni, had to work overtime with my dissertation. I am grateful for their feedback that forced me to go back to sharpen my outline and argumentation, as well as to become more conversant with relevant literature. I spent one academic year (2015-2016) at my alma mater, Golden Gate Baptist Theological Seminary, as a Professional-in-Residence. Emeritus New Testament Professor Rick Melick, who encouraged me to pursue doctoral studies in the first place, stirred in me a love for New Testament writings, especially on Paul, and has provided continual reassurance to complete the dissertation. I still remember his advice vividly: “Keep your finger on the text.” Librarian Jonathan McCormick vi was always available in assisting me to find books and articles which I needed quickly through inter-library loan system. Mrs. Reta Beall helped me generously with my English editing of the text. The faith communities that I have been a part of during these years, Espoon Kotikirkko, Redeemer Baptist Church, CA and Redhill Community Church, CA have provided warm friendships, spiritual encouragement and healthy accountability. Additionally, my good friend and colleague from Agricola Theological Institute (ATI), Rev. Shaun Rossi, has cheered me along the way. Docent Timo Eskola from Suomen Teologinen Instituutti (STI) read and commented on some of my texts and gave me helpful feedback over the years. I would also like to thank Emeritus Professor Lars Aejmelaeus, Professor Chris Morgan, Professor Tim Wiarda, Dr. Rex Shaver, and Tuomas Toppila for their help along the way. I am also thankful to my employer, the International Mission Board, who allowed me to work on this project while serving in my job. I am grateful for my family. My father Seppo Sivonen and his wife Anneli Telama-Sivonen opened up their “cottage” for two different occasions for a month to focus on research and writing. My mother Maria Sivonen and sister Tuija Sivonen have always supported me in my studies and adventures. My children, Barnabas, Timothy, Priscilla and Susannah, endured daddy working many late nights, yet encouraged me immensely. I still hear them saying: “How many pages left?” or “Why do you need all those other books, why can’t you just get your information from the Bible?” My beloved wife Heidi has encouraged me at all times to pursue and complete this project.
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